Fathers Young-men and Little Children I say what ever is written to them in common as Chap. 2.1 and 12. and 28. Chap. 3.7 and 18. Chap. 5.21 doth more or less concern each of them the highest as well as lowest 2. In that he writes to Fathers that the Fathers are not past teaching though they be the highest Form ' The best may be yet better Fathers may be more so than they are they that have attained to most may attain to more the most perfect may be more perfect Phil. 3.12 15. And 3. in that he used several and various arguments to ingage and provoke all to the same things we may observe that the most likely way to prevail with persons whom we speak or write to is to use such reasons and arguments as are most proper and peculiar to them As I write to you Fathers to this and that purpose because ye have known him that is from the beginning I write to you Young-men because ye have overcome the wicked one I write unto you little Children because ye have known the Father And now to come nearer to our purpose There are in this Text three sorts of Saints denominated from and characterized by their several and special attainments and excellencies and though many other things are wrapt up and included in and under them yet these which are named are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Apex the Culmen the Top the Crown and chief excellency of each of them This is the Fathers that they are persons of great much and long experience and wisdom having known him that is from and having known him from the first or beginning This is Young-mens excellency that they are persons of strength and valour having overcome the wicked one This is the excellency of the Little Children that they are persons assured of Gods Love having known him as their Father And so this state of little Children is we see a middle state between Babes whom they excel and Young-men to whose excellency they have not yet attained much less to that of Fathers In the Words you may take notice 1. Of the subject spoken of viz. Little-Children 2. Of that which is predicated and said of them viz. that they have known the Father 3. The time of their having had this knowledge implyed viz. you have lately known the Father 't is not long since that you were new-born and were but Babes For though every new-born one be in the general acceptation a Child of God yet he is not a Child â—s to dâ—gree but a Babe till he know the Father and this some attain to later and some sooner as the Father is pleased to make himself known unto them The whole of what I intend to speak to I shall reduce to these 5. Heads 1. To shew what their proper attainment is which is in knowing the Father 2. How they come to this attainment to know the Father 3. What the result of this attainment is as to their injoyments and priviledges 4. What is the frame of the heart and soul as also the manner of the conversation of these Little Children 5. After all these I shall make some Application and so Conclude as to this Classis CHAP. I. Of their Attainment or their knowledge of the Father in two Sections SECT 1. TO know the Father is sometime no more than to know or to have the knowledge of God For as Christ Jesus is known by the name of Lord so God by the name of Father 1 Cor. 8.5 6. and this name Father is in the general no more than Creator Isa 64.8 Now many have not this knowledge of God 1 Cor. 15.34 Joh. 8.19 and 8.54 55. Joh. 16.2 3. There are irreligious and wicked not knowing the Lord as 't is said of Eli's Sons 1 Sam. 2.12 nor do they know that Jesus Christ was sent of God But this knowledge the Babes in Christ have they know the Lord much more do the little Children yet this is not all there is more meant than this Bâ—side to know the Father is not only to know that God is a Father that he hath such a name and attribute God is often called the Fâ—her in Scripture The Father of our Lord Jesus Christ Ephes 3.14 and in many other places The Father of our Faith Matth. 23.9 The Father of mercies 2 Cor. 1.3 The Father of Glory Ephes 1.17 The Father of Spirits Heb. 12.9 The Father of Lights Jam. 1.17 Yet this is not all there is more meant than so And therefore Yet again to know the Father is not meerly to know him to be the Father of all Saints in general He is the Father of whom the whole Family in Heaven and Earth is named Ephes 3.14 15. There is one God and Father of all who is above all and through all and in all Ephes 4.6 And 't is for this cause that Jesus Christ the first-born among many Brethren Rom. 8.29 is not ashamed to call them Brethren Heb. 2.10 11. They are all born and begotten of God and therefore bear not only his Name but his Image you may spy the Fathers Image in the Babe his eye yet this knowledge of the Father is not all Moreover to know the Father is to be taught of God or to have the unction from the holy one whereby they are taught and know all the things which concern their Salvation as 1 Joh. 2.20 21. and 27. which it spoken of these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Little Children of whom he began to speak Vers 18. which is the Word used in our Text Vers 13. yet this is not all intended for to be taught of God is contained in the Coverant in relation to all the seed Babes as well as others Heb. 8.11 And this is all one with the drawing of the Father Joh. 6.44 45. which Babes partake of This knowing of the Father spoken of these little Children must therefore signifie some more signal Emphatical more excellent and transcendent way of knowing the Father beyond what is attained by any below them in the School of Christ which is called the excellency of knowledge Phil. 3. and whereof I come now to speak more distinctly SECT 2. TO know the Father according to the scope and intendment of the Text in relation to the Little Children is to know him by way of interest and experience 1. By way of interest as their Father to know themselves to be his Children and so it notes a state of assurance 'T is a reciprocal knowledge in a relative notion like that of the Spouse I am my beloveds and he is mine to be able to say as Thomas My Lord and my God Though every Child of God as Babes cannot say My Father yet every of the Little Children can say My Father and not only Abba Father but My Father according to Jer. 3.19 I will put thee among the Children and thou shalt call me My Father Our Saviour promised his Babe-Disciples that when the Spirit was
Christ's School Consisting of FOUR CLASSES OF CHRISTIANS I. Babes II. Little Children III. Young Men IV. Fathers WITH Their several Characteristical differences and attainments also the Doctrines proper to be taught to each of them Being the Substance of many Sermons Preach'd many Years ago in Southwark By Ralph Venning 1 Cor. 3.1 And I Brethren could not speak unto you as unto spiritual but as unto carnal as unto Babes in Christ 1 Joh. 2.13 I write unto you Fathers because ye have known him that is from the beginning I write unto you Young men because ye have overcome the wicked one I write unto you Little Children because ye have known the Father London Printed for John Hancock Senior and Junior at the Sign of the three Bibles in Popes-head Ally over against the Royal Exchange in Cornhill 1675. Reader THough that which I here present thee with may look like a Novelty yet I hope it will appear to be a truth of great Antiquity for though I confess I have not met with any that have treated thus distinctly of the several Ranks and Degrees of Saints yet I cannot say but I was led to the consideration thereof by persons both Antient and Modern of great name and worth who have now and then hinted that in their writings which gave me occasion to make a more full inquiry into this thing and accordingly to Preach upon it many years ago in Southwark and I bless God not without good acceptation and success as I have not a little cause to presume As to the three first States I have spoken largely but very little of the last viz. of Fathers not willing to venture beyond my line or measure only hinting in General what may be gather'd from the Scripture Concerning them what I have said I submit to the judgement of my Elders and betters who I hope will find me moderate and modest in my Assertions and that they are consonant to the analogy of Faith and agreeable to the â—enor of Scripture both truths and expressions I shall say nothing more of it for I hope it will speak for it self only my desires to God are that it may be blest to every Reader for their either Conversion or Edification Which Prayer if God please to grant 't will be matter of thanksgiving as to them so to me also who am their Servant in and for Christ Jesus Ralph Venning This following Advertisement was intended as an Epistle to the Reader before the Author 's own was found THis Treatise as it is now published was so left by the worthy Author when he went to his rest The excellency and usefulness of it will evidence it self best in the perusal thereof It hath this preheminence beyond many of the practical Discourses that have of late passed the Press that its design is singular and not managed at lest to such an enlargement by any before it The several Degrees and Estates of Christians through which they pass up to the measure and stature of the fulness of Christ are here insisted on and with great experience according to the rule of Faith explicated with perspicuity The greatest part of the Discourse is spent upon those that make up the greatest part of true Christians viz. the weak ones or Babes wherein will be found things of a comfortable concernment and conducing very much to the establishing of them and promoting their advance to a greater degree of grace till they come to the assurance of the Love of God by the witness of the Spirit which the Children enjoy What is laid down in reference to the witness of the Spirit though some may differ in their conceptions from it yet such is the boundary and cautions here annexed to this particular by the Author against delusions that no person will have a reasonable ground to make any exceptions What is performed in the handling of the temptations which attend the Young men such as have attained to a strength of grace whereby they are made conformable to Christ who was in all things tempted as we are yet without sin will be of great encouragement to many in their present warfare As to the last Estate of Christians viz. of Fathers the Author hath discoursed very little who though those that were acquainted with him might judge him to have attained to that degree of Christianty which lies in the highest experience of the mysteries of the Gospel yet he through modesty leaves that for others to supply and make up And so you have the first remains of that good man who was serviceable to Christ in his Generation The spiritual advantage of Christians is all that is aimed at in the publication thereof and accordingly is recommended to them by the Authors very good friends James Barron John Collins Christ's School Consisting of Babes Children Young-Men and Fathers I. The INTRODUCTION Where the general design and scope of the Treatise is laid down asserted cleared and applied THat there are degrees of grace and consequently that there are Believers Christians or Saints of several sizes and degrees is granted by all but how many sorts there are and whether they are to be ranked into several and distinct classes ranks orders forms or degrees as different States seems not to be so clear to some pious and learned men which yet with submission I humbly offer and hope to evince and demonstrate by the Scriptures light which is the light of the Spirit by whom they were indited That there are Lambs and Sheep John 21.15 16 17. That there are strong and weak Rom. 15.1 That there are spiritual and Babes 1 Cor. 3.1 Or perfect and Babes as 't is Hebr. 5.13 14. The Scriptures quoted do undeniably assert and experience confirms it and why there may not be more than two sorts I can see no reason to dis-believe but there seems to me a great deal of reason for the belief of it The Apostle John naming three Fathers Young men and Children and the Apostle Paul names a fourth viz. Babes for though they be as carnal yet they are in Christ 1 Cor. 3.1 but a degree below Children as I think to make apparent in the following discourses To clear the way I shall examine this Text 1 John 2.12 13 14. Which whether it denote and assert distinct Classes or kinds of Saints is yet the question But I hope to evince that these are three distinct ranks and slates of Saints not with reference to their natural years Partitur hic in sequeatibus Christianus ia Classes tres Puerorum Adolescentum Scuun quae discrimina non secundum aetatem sed secundum gradus diverso tjus prosectus qui in Coristo est intelligi dâ—bâ—t Grot. in Loc. or the time of their standing as to conversion and profession but with reference to their proper and peculiar attainments whether elder or younger for years and standing Indeed the Scripture doth not measure them by that but by this rule or else there could
not be any gradual Apostasie in any Saints as there was in them of the Church of Ephesus Revel 2. or any standing as 't were at a stay as it seems to be with them Heb. 5. So that their measure is to be taken by their attainments and proficiency not by their years See Wisd 4.8 9. for though with the ancient there usually is wisdom yet gray hairs are not always wise which made Elihu speak as he did Job 32.7 9. The wise are always old but the old are not always wise 't is not how long they have stood or how many years they have been in Christ but their injoyments experiences proficiency and fruitfulness that denominates one above another some may be in Christ before others who yet may be out-grown by others that came in long after them as most of the elder Disciples were out-grown by Paul a younger Brother a Post-hume 1 Cor. 15.8 9 10. one born out of due time as he speaks of himself who yet labour'd more abundantly than they all so many that are last shall be first Some that are young for years may be Fathers for experiences and attainments when others that are old and aged as to time may be but young and raw in knowledge and practice Some are but children when they are old and others may be men when they are but young as Timothy was who knew the Scriptures from the cradle and from the breast as 't were or from a child Some are but like David a youth and stripling and yet of more true valor and worth than Goliah who was a man of war from his youth that I may speak by allusion The Apostle tells us of some that for their time if that had been the measure might have been Teachers of others might have attained to a great degree but were such Punies and Babes that they needed to learn the A. B. C. of Religion they were dull of hearing had very weak stomachs and an ill digestion Heb. 5. From whence this clearly and roundly follows that a man many men may be of long standing in Christ may be old Fathers for years and yet be but Babes for understanding and ability to digest the strong meat of the Gospel Whereas other men that are but Babes for time but newly-new-born may be men in Christ as Paul was in a little time according to that phrase of his 2 Cor. 12.2 if I may so apply it and out of the mouths of such for their time but Babes and Sucklings there may be more perfect praise than from elder Persons men of many years standing 'T is true gray hairs found in a way of righteousness are a Crown of glory and usually the elder the wine is the better and as to many of Gods Saints their works have been more at last than at first and their latter end better than their beginning Father Abraham Father Job Father Moses Father Paul and some others were Fathers not only for age but grace in Act. 21.16 there is mention made of one Mnason an old Disciple who was another Gaius an entertainer of the Apostles and Saints but he is not called an old Disciple meerly as I suppose for his years or age but that he was as much a Disciple as he was old from his new birth his Discipleship saith and obedience ran along and kept pace with his age that as he grew in years so be he did in grace he was an old Disciple a good proficient in the School of Christ 'T was a great commendation to Andronicus and Junia not only that they were in Christ before Paul but that they were of note eminent signal and of renown viz. for their religion Rom. 16.7 Glorious because gracious things are spoken of old Zacharie and Elizabeth Luk. 1.6 7. And 't was the great praise of the Church of Thyatira that her last works were more than her first But though it were thus with some 't was not so with all that were of equal age and standing with these for some were ever learning and learnt but little ever doing yet did but little the widows mite was more than theirs that cast in much Philadelphia that had but little strength did effectually do more than Ephesus of whom greater things are spoken Heb. 3.8 with ch 2.2 3. Every man in Christ is not a man in Christ Jesus but a child it may be or perhaps but a Babe In this Text of Johns here were Children that were Fathers Children that were young Men and Children that were but Children and some others are but Babes for under these four heads all are contained To clear this a little more let us consider each Verse a part and briefly vers 12. I write to you little Children 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is not the same word we render little children Vers 13. that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 12. is common to them all to Fathers to young men and to children and so Mr. Cotton understands it on Verse 12. and Grotius so doth Zanchie nomine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. filiorum omnes veri Christiani quòd per ministerium Apostolorum regeniti sint Christo Deo In or under this name are comprehended all true Christians because by the Ministry of the Apostles they were begotten or born again to Christ and to God so again on Verse 13. Nâ—m Commune omnibus Christianis nomen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 'T is a name common to all Christians So that this word notes not any distinct state as the other three do viz. Fathers Young-men and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little Children all which words the Apostle useth but this once and that in this distribution except 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 once more Verse 18. but the other viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he useth seven or eight times in common to them all and accordingly the priviledge annexed forgiveness of sins is in common to them all to the youngest as well as the eldest to the Child and Babe as well as to the Young man and Father-Saint though it be not known by nor manifested to all alike If it should be here inquired why the Apostle useth the diminutive so often and speaks to them as not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Children but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little Children I Answer that it may be an allusion to the manner and custom of the Jewish Teachers which was to call their Scholars Ketamin little ones yet withal it notes with what tenderness he loved them and how dear they were unto him as having begotten them by the preaching of the Gospel as Paul did the Corinthians whom he calls beloved Sâ—ns 1 Cor. 4.14 15. and the Galatians whom he calls by this name little Children Gal. 4.19 and as our Saviour did his Disciples John 13.33 in conformity to whom John who was the Beloved and loving Disciple useth this word But I proceed to Verse 13 14.
where we have three distincts Classes or States of Christians with the proper and peculiar Attainment which is the character of each of them 1. The Fathers who had the knowledge the most exact and perfect knowledge of him who was from the beginning that is Christ Jesus as 1 John 1.1 with John 1.1 2. The ancient of days the everlasting Father as Christ is called Dan. 7.9 13 22. and Isa 9.6 Who is the same to day as yesterday and will be for ever Heb. 13.8 The Alpha and Omega the beginning and the ending which is and which was and which is to come Jehova Rev. 1.8 'T is q. d. you are well acquainted with his several dispensations and workings from first to last And this is repeated Vers 14. Secondly The Young-men of whom 't is said that they have overcome the wicked one and Verse 14. that they were strong that the word of God did abide in them viz. in strength like Josephs bow Gen. 49.24 and that they had overcome the wicked one Thirdly The little Children of whom 't is said that they have known the Father viz. as their heavenly Father who hath loved them This is the summ of these Verses which Interpreters generally understand to be spoken of all the orders of Christians and that there are no other than what are comprehended under these three names viz. that all Saints are either little Children or Young-men or Father-Saints but with submission I conceive that there is a fourth inferior to or younger than the youngest of these who are and are called Babes who do not as such and as yet know the Father as the little Children are said to do Mr. Cotton doth render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Babes as the vulgar Latine doth infantes but saith Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inferius quiddam significat quam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and saith Erasmus Insans a Babe is by the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which last word the Babe-Saint is exprest in Scripture again and again and is of a lower form than the little Children as God willing shall be made to appear hereafter when I come to handle the Characteristical differences of each state Of which for the present I hint only this in the General that the Fathers are so called whether elder or younger for years from their great experience and wisdom having gone through each of the inferior States the Young-men are denominated from their strength of faith whereby they overcome the evil or wicked one the little Children have their Character from knowing the Father which notes a state of assurance and the Babes from eating milk the first principles viz. repentance saith c. with desires after growth all which is evident from the several places of Scripture where these distinct Classes and forms are mentioned and that under these very names all which we shall examine God willing in the following treatise Having thus given a general account of my intendment and design viz. to treat of the several Classes and forms if I may so speak of Saints I shall for the present make some general application of the whole and speak a little first to all and then to every one of these To all 1. Love one another without dissimulation unfeignedly and with a pure heart fervently 1 Pet. 1.22 but love not the world nor the things of the world viz. the lusts of the flesh the lusts of the eye and the pride of life 1 John 2.15 16. to both these that preceeding and this succeeding the Text doth the word I write unto you and I have written to you refer He obligeth all of them to these two things because their sins were forgiven them Verse 12. and each of them by their particular priviledges viz. the Fathers because they have known him that is from the beginning the young men because they are strong and are Conquerours the Children because they have known the Father q. d. seeing these things are so love one another as I said before and love not the world which is that I now say 2. Let none measure himself by another nor make comparisons either for lifting up or casting down 1 Cor. 4.6 8. Some of the Corinthians were apt to be puffed up because of their supposing themselves to have attained more than others which is an ill sign for though they were high in gifts and parts they were low in grace for they were but Babes and therefore the Apostle pulls down their Plumes with this quick interrogation Who makes thee whoever thou be who makes thee to differ And what hast thou that thou didst not receive Now if thou didst receive it why dost thou glory pride thy self and boast as if thou didst not receive it Grace gives us no leave to be proud nor to despise undervalue others And on the other hand there are some poor souls and I believe there were such among the Corinthians as I shall clear by and by that are apt to despond when they compare and measure themselves by others when a Dwarf stands by a Gyant a man of low stature by a tall one as David by Goliah he seems comparatively to be no body but yet is for kind a man a perfect man for all that or notwithstanding the great and vast difference that is between the one and the other Many poor souls when they see how they are outstript in knowledge faith love and patience by some that came into Christ long after themselves are apt to think that they are no Saints because they are not such Saints and this seems to be the case of some of the Corinthians as I newly hinted which will appear from 1 Cor. 12.15 c. There were some who were but as the foot both in state and sense the very lowest member of the body and were therefore too prone and inclinable to think that they were not of the body for thus the Apostle speaks to them If the foot shall say because I am not the hand I am not of the body is it therefore not of the body and if the car shall say because I am not the eye I am not of the body is it therefore not of the body No no you should by no means say so 't is a meer non sequitur So if thou shouldst say because I am not a Father I am not a Child of God it doth not follow for thou maist be a Young-man if not that yet a little Child if not that yet a Babe in Christ begin lowest do not stretch thy self beyond thy measure Nor let any be proud if they are gone beyond others to be puffed up and despise the weak But 3. Let every one be thankful and bless God for what he hath attained be it more or less Are any of you Cedars in Lebanon when others are but Shrubs as the Hysope on the wall or as the lillies of the valley are any of you like Saul taller
us God is greater than our hearts but here begins our confidence towards God if our hearts condemn us not if we love not in word or tongue but in deed and in truth hereby we do in part know that we are of the truth and shall assure or as 't is in the Margent perswade our hearts before him 1 Joh. 3.18 21. And the Apostle tells us Rom. 8.16 that the Spirit â—ears witness with our spirit as also it follows 1 Joh. 3.24 we may have ours without that but not that without our own and therefore to make up the full and compleat Testimony both witnesses both Spirits must concur and agree without contradicting or thwarting one another The three that bear witness on Earth agree in one 1 Joh. 5.8 And now to the Rules for discerning the difference between the true and the pretended or presumed witness the Spirit The Rules are these three 1. The witness is known from the Rule by which it speaks 2. By the ground on which it speaks 3. By the end to and for which it speaks I say 't is known 1. By the Rule according to which it speaks To the Law and to the Testimony for if they speak not according to this Word there is no light in them Hebr. no morning in them no not so much as the dawning of the day or the eye-lids of the morning Isa 8.20 1 Joh. 4.1 6. and Epistle 2.7 10. Gal. 1.6 9. 2 Cor. 11.1 4. The Spirit of God acts and walks by the same Rule that we are to act and walk by and that 's the Word If the Word and Spirit do not agree we must question either whether the Word be of God or whether the Spirit be of God and we are at a rueful loss if they do not both agree for if the Word say one thing and the Spirit another how shall we reconcile it but Gods Word and Gods Spirit do alwaies agree and are of one and the same mind The Spirit of God did indite and dictate the holy Scriptures and therefore it cannot say one thing there and another in thine heart that were to bear witness against it self and if its Kingdom be divided how can it stand This conclusion therefore is infallibly true that when and where-ever the Spirit of God doth bear and give its Testimony 't is alwaies according to the written Word contained in the Old and New Testament this is the foundation upon which iâ— builds both us and its Testimony Epb. 2.18 22. The Spirit of God as was hinted did indite and dictate the Scripture 2 Pet. 1.20 21. 2 Tim. 3.14 17. 1 Joh. 2.20 27. which unction refers to and is according to what they had heard from the beginning Vers 24. so that they were taught the same thing by the unction within as they were by the word called unction also without In all times the Word was the Rule of tryal Our Lord Jesus Christ himself opposed and conquered the Devil by this Sword of the Spirit the Word of God He proved himself to be the Messiah more by the Scriptures than by Miracles and tells them that if the Scriptures did not testifie of him they should not believe him and therefore bids them search the Scriptures Joh. 5.39 Our Saviour confutes the errors of the Pharisees and the Sadduces by Scripture He tells us that his Spirit shall not bring us a new Doctrine but make Application of what he had taught Joh. 14.26 The Apostles commended them of Beroea that they searcht the Scriptures to see if the Apostles spake true Act. 17.10 11. And Peter prefers it to the Bath câ—l filia vocis the voice which he heard calling it in relation to the Jews a more sure Word of Prophecie 2 Pet. 1.16 19. So then upon the whole 't is clear that what is not according to the Sacred Scriptures cannot be the witness of Gods Spirit SECT 5. A Continuation 2. THE witness of the Spirit is known from any other by the grounds on which it witnesseth of which I shall name but two 1. The Spirit finds this ground-work laid that thou art new-born though but a Babe or Infant of daies and experience this alwaies precedes the witness The Spirit doth not nor can bear witness to them that are dead i. e. that live in sins Ephes 1.1 2 3. nor to them that have but a form of Godliness or are Pharisees-hypocrites that they are the Children of God It cannot witness that to be which is not 'T is when and because ye are Sons that God sends forth the Spirit of his Son into your hearts crying Abba Father and so thereupon or therewith beareth witness to and with our spirits that we are the Children of God Gal. 4.6 with Rom. 8.15 16. The work is alwaies begun before the witness come that which is not wrought cannot be witnessed to If thou therefore be not new-born thy believing thy self to be a Child of God is a delusion not the witness of the Spirit 2. The Spirit of God bears witness that a man is the Child of God not upon the ground or account of works and self-righteousness but upon the score of mercy and grace through the redemption which is by Christ Jesus It witnesseth upon the account of mercy not of merit Though there be a work wrought and working too yet the witness attributes this to and so witnesseth to it as of grace The Sons of God are and their salvation is not of works but of grace Joh. 1.12 13. Rom. 4.1 16. and 9.15 16. and 11.5 6. Jam. 1.17 18. Tit. 3.4 5. 2 Tim. 1.9 by all which it doth appear that all is of grace and on this bottom and fondation is the witness laid and born to it 'T is called sonlship by Adoption which is meerly of grace all Adoption is so and 't is to this as such that the Spirit witnesseth as Rom. 8.15 16. Gal. 4.6 It beareth witness that we are the Children of God but still that we are so by Adoption and not by nature for so we are Children of wrath Ephes 2.3 and as to works we were Children of disobedience and enemies in our minds by wicked works Col. 1.21 And as to works wrought by us after the new birth we are not the Children of God by them for they are from our being first the Children of God and that not from our worth or will but his grace and good will to this and to nothing but this and on this account doth the Spirit bear witness And this much of the second Rule viz. the ground on which it witnesseth 3. The witness of the Spirit is known by the ends it aims at and attains by affecting them when it beareth witness what they are I have declared in part before and shall shew more hereafter and therefore content my self with but hinting a few things here The design of the Spirit is the abasing of us and the exalting of the Fathers and the Sons love the Fathers grace
as a means or cause of the victory as it refers to that it imports that notwithstanding their fight yet their bow like Josephs abode in strength and that they were not weakened by the hot and sharp dispute which they had with the Devil but in this sense I shall not handle it here though I may touch it anon As it refers to this and I suppose it most properly doth it shews us by what they were strengthened to overcome for if the Word of God had not abode with them they had not been strong enough to overcome the evil one the weapon by which the Young men overcome him is the sword of the Spirit the Word of God or that by which the Young men are made so strong as to overcome the wicked one thereby is the Word of God abiding in them As their enemies are not carnal only but spiritual Ephes 6.12 so their weapons are not at all carnal but spiritual and so mighty through God 2. Cor 10.4 5. There are two Questions to be proposed and resolved in relation hereunto 1. What is meant by the Word of God 2. What by the abiding of the Word of God in them for 't is not the Word of God in their hand but in their heart and not sojourning or lodging but dwelling there Quest 1. What is meant by the Word of God In the general by the Word of God we are to understand the Mind and Will of God reveal'd and made known in the holy Scriptures which are so often called the Oracles Speeches Word or speaking of God as held forth in the Doctrines Prophecies Promises and Precepts thereof but especially as 't is written in their hearts and imprinted there according to the New Covenant This Word of God in whole and in every part is hugely useful for inlightening comsorting and strengthening that we may overcome the wicked one 't is to make the man of God perfect 2 Tim. 3.16 17. 't is the sword of the Spirit of which we may say as David of another material one there is none like it for by it Christ himself overcame the wicked one Yet more particularly this may refer 1. To Christ himself who is the original Word of God the Father by which or whom he made the World and hath spoken to the World by Word of mouth as I may speak not by piece-meal and diverse fashions or tropes and figures as of old but clearly plainly and fully Heb. 1.1 2. Now by Christ Jesus abiding and dwelling in us are we strong Phil. 4.13 or by the grace that is in him of which he is full as before and without him we can do nothing Joh. 15.5 2. It may refer to the promises of God which are so often called by the name of Word thy Word the Word of Promise which is all one with the Word of God to this Abraham's Faith did reser and wherein he was so strong Rom. 4.20 and truly the Word of Promise being in and abiding in us doth not a little contribute to our strength and victory By these we are not only made partakers of a divine nature 2 Pet. 1.4 but obliged assisted and quickened to perfect holiness 2 Cor. 7.1 notwithstanding Temptations from without or within 3. By the Word of God may here be understood The witness of the Spirit bearing witness with their spirits that they are the Children of God This testimony abiding in them as it did in Christ doth strengthen them to overcome the evil one When they were little Children they received this Testimony and being now called to the War this Word as well as Work of God abideth in them and makes them strong to the Battel So that here is Father Son and Spirit the Word of God in each respect standing by them and abiding in them to strengthen them to deliver them out of the mouth of the Lion to keep them from every evil work and to preserve them to the heavenly Kingdom to use the Apostles experiences and expressions recorded in 2 Tim. 4.17 18. Quest 2. What is meant by the abiding of Gods Word in them I Answer That it doth not only denote the in-being of the Word in either of the respects forementioned that there is such a thing there in their heart and inner man nor barely the calling in to mind and keeping it in their memory nor its lodging and sojourning with them as an Inn-mate no nor as a friend that is to depart but it notes a settled abode or dwelling in efficacious power and influence 'T is said of Timothy's Mother and Grandmother that Faith dwelt in them 2 Tim. 1.5 And when the Apostle prays that the Ephesians may be strengthened he joyns this with it that Christ may dwell in their hearts by Faith Ephes 3.16 17. And 't is said of the happy ones who are reproached for the name of Christ that the Spirit of God and of Glory doth rest upon them 1 Pet. 4.14 And our Saviour tells his Disciples that there is no great things to be done barely by being in him unless they abide in him and he in them John 15. And the great thing in the Promise of the Holy Ghost was that he should abide with them So that the sense of this expression can signifie no less than that the Word of God doth remain in them in the fulness of assurance joy and power by which they are strengthened and inabled to overcome the wicked one and what he is I am next to discover I might here have taken occasion to shew how the Word of God abiding in them doth strengthen their Faith and make them strong as also how their strength of Faith doth contribute to their atchievements and victory but I reserve that to its proper place and at present shall proceed to explain the third thing in the Text which is said of these Young men viz. that they have overcome the evil or wicked one As to this I shall have these things to treat of viz. to shew what is meant by the evil one what the dispute between the wicked one and the Young men is about that the Young men do overcome and how they do overcome the wicked one c. Of these things I shall speak in the Model and order first proposed which brings me to the fourth Chapter CHAP. IV. Shewing what or who is meant by the wicked one THE evil or the evil one this expression especially if read in the Neuter Gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is meant of more evils than one yea of all evil and so it may be understood in that Prayer which our Lord taught Matth. 6.13 and that Prayer which our Lord made and Prayed Joh. 17.15 and so in Rom. 12.9 1 Joh. 5.19 but here it seems to be of the Masculine Gender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and refers to one viz. him who is eminently and principally the evil one or the wicked one whether spoken of a man or of the Devil It is used to
after his having spoken to the Young men subjoyns this Love nor the world nor the things thereof 1 Joh. 2.14 15. But let us hear the Answer from the Word of God written not only in the Bible but in their hearts Then Jesus and the Young man Saint saith unto him Get thee hence Satan for it is written Thou shalt worship the Lord thy God and him only shalt thou serve q. d. No man can serve two masters God and Mammon God and the Devil God is too good a Master to be left and the Devil too bad an one to be served Get hence vile varlet wretched caitiff thou wicked one dost think I will leave Heaven for Hell God for the Devil the Kingdom and glory of God for the Kingdoms and glory of this world which is all but vanity and vexation of Spirit Is God and Heaven and my soul no more worth than this avaunt Devil get hence for shame dost think I will fell my Soul for a paultry vanity and become a Lover of that which will make me the enemy of my God and make a God of mine enemy no no avoid Satan and get hence Now after this the Devil leaves him and runs away he cannot stand before the Word of God if he be resisted by being stedfast in the Faith he will flee and if he flee he is for the present conquered and he is put to flight and conquered by the It is written the Word of God abiding in power and efficacy in the Young men as he was by our Saviour Thus I have briefely shewn the parallel between the temptations which attended Christ and which attend the Young men after the witness of the Spirit concerning their Sonship which are defeated and put to flight by the Word of God The signs of this victory shall be shewn openly as in triumph in due time but at present I shall speak to one and only to one temptation more which assaults some of the little Children and the Young men and then proceed to prove the victory by the spoiles which shall be brought forth as signs thereof SECT 4. One Temptation more which they undergo and conquer too THere is one Argument which the Devil could not make use of against Christ who was without sin but doth often make use of against the little Children and Young men too if possible to make them call their Sonship into question 't is that they are not without sin but do in many things offend either by doing evil or omitting good or by falling short of their duty and giving God the glory due to his name Thou saith the Devil canst not be a Child of God nor know him as a Father for such do not commit sin nor can they do but read 1 Joh. 3 4-10 and 5.18 and tell me what thou canst say to these things if thou say thou sinnest not I will prove it if thou say thou hast no sin thou dost lie and sinnest in saying so and if thou sin how canst thou say that thou art born of God when the Scripture saith that he who is born of God doth not commit sin This is a two-edged Sword an Argument that cuts on both sides it seems to put these poor souls to a Dilemma but yet by the Word of God abiding in them they defeat this also To this they Answer 1. By following the example of Christ Jesus in opposing truly quoted and rightly understood Scripture to the Scripture which is falsely quoted and misapply'd which latter is as bad as the former the Devil wrests and so wrongs the Scripture and knows it though it be to his own confutation and confusion they say as our Saviour did again It is written and as the Devil knows that the seeming opposite Scriptures may be reconciled so he cannot endure that they should be reconciled he will rather be silent and answer nothing as when Christ opposed his half quotation by a whole one Thus then may the Young man Answer Satan thou knowest that Abraham Moses David c. were born of God and had the witness of his Spirit that they were his Children and yet were not without sin but sinned after their new birth or conversion and thou knowest that if we say the we spoken of in the foregoing Verses who had fellowship with God if we say that we have not sinned since conversion we make him a lyar and his Word is not in us 1 Joh. 1.10 This the Devil either cannot or will not reconcile though he knows 't is reconcileable with the fore-alledged Texts and therefore they are misapplyed as to the case in hand and the persons concern'd in this dispute But 2. Say the Young men the Texts which thou hast quoted do not seem to speak of every or any sin in any degree but of a special Sin viz. hating or not loving of the Brethren which they that are born of God cannot be guilty of 1 Joh. 4.20 but thou knowest Satan and that to thy vexation that I love the Brethren and am past from Death to Life To this purpose see what 's said in the Treatise of Babes in the Chapter of their love to the Brethren Or else it may refer to the sin unto death 1 Joh. 5.16 17 18. Yet 3. If the Text may not be restrain'd to that I can say further that I do not live in sin nor make a trade of sin as thou dost I am no sin-maker as thou art I sin not as they that are of thee who workest in the Children of disobedience that they may fulfil the lusts and wills of the flesh Ephes 2.1 3. and of such thou canst not deny but the quoted Texts do speak 4. I can say yet more in a true sense as the Apostle doth Rom. 7.15 20. that 't is not I who am born of God that sin but sin that dwelleth in me though I with my flâ—sh may alas that I do serve the Law of sin yet thanks be to God through Jesus Christ our Lord with the mind I my self do serve the Law of God Rom. 7.25 There is therefore no condemnation to me who am in Christ Jesus and walk not after the flesh but after the Spirit Rom. 8.8 Though I wretch that I am may be sins Captive yet not â—â—s Subject that I should obey it in the lusts thereof sin may domineer but hath no dominion over me because I am not under the Law but under Grace Rom. 6.1 18. thou Satan knowest that I am none of sins Servants Beside 5. I confess my sin and have my pardon and what dost thou Satan say to this or what canst thou say against it that God should forgive my sin according to what is said in 1 Joh. 1.8 9. have I not reason to be of good cheer though by reason of thee my warfare is not accomplished yet God hath spoken to mine heart and said Son be of good cheer thy sins are forgiven thee 'T is not against thee that I have sinned
poured out upon them in that day they should know their union with and interest in him which was all one as with and in the Father Joh. 14.8 20. and at that time he by his Spirit would shew them plainly of the Father Joh. 16.25 with Joh. 14.26 The great thing one of them among others which the Spirit was to declare was their interest in and union with the Father and with Christ Joh. 16 13 15. with 1 Joh. 5.19 20. and Joh. 17.5 to assure them of Love 2. 'T is to know the Father in a way of communion and experience 1 Joh. 1.3 they find the communications and impartings of his Fatherly Love Some have interest in a Father Yet see not the Kings face as was Absaloms case though called to Court but these have a knowledge of injoyment they find and feel his Love shed abroad into their hearts the light of his countenance is listed up upon them and they walk in the light and joy of his Salvation 1 Joh. 1.3 7. They hear the joyful sound of my Son and my Daughter my pleasant and beloved Child in whom I am well pleased Thy sins are forgiven thee and thou art mine They find the Father falling on their neck and kissing them with the kisses of his mouth embracing them in his arms and taking them into his bosom And this indeed is their knowledge of the Father viz. knowing him in interest and experience union and communion They feast with the Father and on his Love as the Prodigal did after his Father had sealed his Love with a kiss Oh how sweet and pleasant was the entertainment and communion They rejoyced CHAP. II. How they come to and by this knowledge of the Father in three Sections SECT 1. I Have shewn you the attainment of Little Children which is a sensible assurance of the Love of God in the injoyment of union and communion with him The next thing is to shew how they come by and unto this knowledge and that is by the working and witnessing of the Spirit I put both together because though he may work where he doth not witness as in Babes yet he never witnesseth but where he hath wrought as Rom. 8.13 16. where 't is observable that mortisication ver 13. being led by the Spirit Vers 14. and being in part a Spirit of Adoption and Prayer Vers 15. did preceed the witnessing with their and so doth before witnessing with our Spirits that they were or we are the Children of God Vers 16. so 1 Cor. 2.12 which he speaks of the spiritual ones and not of Babes as Vers 13. which may be read expounding or communicating spiritual things either in spiritual words opposed to words of mans wisdom going before or to spiritual persons in relerence to what follows in the latter eâ—d of this and the beginning of the next Chapter Again 1 Joh. 3.24 where he speaks of the assurance or knowledge of these Saints dwelling in God and Christ and he in them and that he abideth in them by the Spirit which he hath given them but before he mentions that he doth characterize them by keeping his Commandments so that the work precedes the word as I may call it or witness of the Spirit In relation to this more things will be said anon only at present I shall take occasion from what hath now been said to make some discoveries concerning the persons that God doth usually call pick and single out from among his Babes to put them among the Children and to give them assurance SECT 2. Discovering the persons that God singles out to place them among the Little Children and to give them the assurance of his love and being their Father PEthaps some poor sóuls among the Babes for whom I have a great concern hearing what hath been said may be inquisitive to know if there be any hopes for them to come to this attainment of the little Children that they may also be kist with the kisses of his mouth that they who are sick of love for him may be brought into his banqueting house stayed with Flaggons comforted with Apples and that the banner over them may be Love Cant. 2.4 5. and for their sakes I shall make search though it may seem a digression to find out the footsteps of Gods way in this particular case But before I enter upon it 't will be necessary to premise 2. things 1. That God is free in his choice and may chuse out whom he please his Spirit bloweth this gale of knowledge and assurance of the Fathers Love when and where he pleaseth 't is no trade-wind if I may so say God is not under any obligation nor is bound to any man but to whom he pleaseth as he shews mercy to whom he will so 't is what degrees of mercy he will to any persons and times are wholly at Gods dispose 't is not in him that willeth nor in him that runneth which refers to the story of Isaac's blessing Jacob instead of Esau but in God that sheweth this as all other mercy 2. God hath been pleased to pick and chuse out some persons upon whom he hath fixed so special a love as to make them his darlings to make himself known as a Father to them Among all the Disciples John was he whom Jesus loved viz. peculiarly as 't is often mentioned by the Evangelists he loved all his Family but John was his bosom-disciple and favourite As when Fathers have many Children only one is the beloved and kist more often than all the rest 't was Joseph's case beyond all his Brethren Gen. 37.3 so it is here God is pleased to pitch upon some to shew special manifestations of his love unto them And he hath done it usually and promised to do it to such as these 1. To such as come in to his service betimes they that seek him shall find him sooner or later but they that seek him early shall be sure to find him betimes and that right early according to Prov. 8.17 I love them that love me and they that seek me early shall find me They that love him so as to obey him shall know his and the Fathers love in its manifestations Joh. 14.21 and 23. and the sooner their love is manifested the sooner his is The reason that many give why John was the beloved Disciple is this That he came in to Christ while very young We have a common affection to all Children as ours but if we find a towardliness and ingenuity budding and blossoming in any very timely it endears them to us and we have a peculiar and special affection for them and use to shew it by kindnesses tokens smiles c. and truly God himself doth usually do so God is love and he that dwelleth in lâ—ve of God and the Brethren dwelleth in God and God in him 1 Joh. 4.7 12 and 16. and usually the sooner our love appears he accordingly manifests himself to us and lets us know
that he loved us first Vers 19. with Chap. 3.24 The Scripture records them as special favourites who were converted and did turn to God when they were young God remembers the kindness of Israels youth and the love of espousals which was while they were young and went after him in the Wilderness Jer. 2.2 and then had they wonderful discoveries of his love Not to mention Abel Joseph was very gracious and tender-hearted for he could not bear with the wickedness of his Brethren even then when he was but seventeen years old Gen. 37.2 and presently hereupon God appeared to him as to Solomon twice Vers 4. and 9. Samuel ministred to the Lord while yet a very Child for years 1 Sam. 2.18 and 3.1 to him did the Lord appear Vers 4. and though at first he understood not the voice and Word of the Lord Vers 7. yet soon after he did And Samuel grew and the Lord was with him Vers 19. Josiah was well given as we say and very good at sixteen years of age he began to raign at eight years old 2 Chron. 34.1 and in the eighth year of his reign which was the sixteenth of his age while he was yet young as the Text remarques it he began to seek after the God of his Father David and in the twelfth year when twenty years old he began to purge Judah and Jerusalem Vers 3 c. Now how dear he was to God and what a manifestation of love he had you may see Vers 26 28. I might instance in many more as David Moses Daniel the three young men in Daniel Timothy c. But this shall suffice to have shewn that God doth usually and signally manifest his love to them that are Godly betimes while they are yet young This lays a great obligation upon and gives great incouragement to persons to come in betime to remember c. Eccles 12.1 SECT 3. A Continuation 2. GOD hath been pleased to pick out such to shew his fatherly love to as have lain under deep humiliations for sinning against God though it have not been of long continuance and which it would have been had not he made himself known as their Father i. e. loving of them When the Prodigal came to this that he was pincht with the sense of having sinned against his Father as well as felt the sad effects of it in being tantum non almost dead the Father runs to meet him and falls on his neck and kisseth him thus he knew the Father and had assurance of his Love When the Spouse had undergone an hard winter of humiliation and hid her self in the clefts and secret places as being ashamed to lift up her face or voice to God she then hears the joyful sound Rise up my Love my fair one my Dove and come away Cant. 2.10 15. and in the next sixteenth Verse she concludes as one that had assurance My beloved is mine and I am his 'T is said of Manasseh though he had been desperately wicked yet that when he was in affliction he besought the Lord and humbled himself greatly before the God of his Fathers 2 Chron. 33.12 and 't is presently added in the 13th Verse that God heard his supplication c. Then and then Manasseh knew that the Lord he was God viz. gracious and forgiving sins David no sooner confest his sin as against God he doubles it Against thee against thee Psal 51.4 but God forgave him and told him of it too Psal 32.5 with 2 Sam. 12.13 see more to this purpose in Isa 57.15 and 66.2 Jer. 31.20 all which doth confirm what David said in this case Psal 51.17 Abroken and contrite heart O God thou wilt not despise which is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a diminutive expression but full of signification for 't is as much as if he had said thou wilt cherish it revive it and make it glad with the joy of thy Salvation This lays a great obligation upon persons what to be and gives them great incouragements when they are though they be greatly and deeply humbled An Objection Oh alas for me saith some poor soul I have been under humiliations a long time sin hath cost me dear my bones as David said yea and mine heart have even broken with sighs and groans and I am still watering my Couch with my tears yea they are my drink and yet I cannot obtain a smile not a good word nor a good look from God but he seems to call me Dog and cast me off wo is me Answer But poor soul remember 1. What I newly said that God is not bound to make himself known as a Father to thee he will not be commanded into this condescension nor must thou think to bribe and compound with him by Prayers and Tears 2. Remember that though God have taken vengeance on some mens sins yet he hath forgiven them Psal 99 8. and who knows but he may deal so with thee and not turn thee into Hell nor deal with thee as thine iniquity deserves though he make thee know much and yet much more sorrow and smart 3. Consider that perhaps thine humiliation hath been hitherto but legal and selfish that thou hast been more concern'd that God was displeased with thee than that he was displeased by thee that thy Tears have been more for the shame and pain than for the sinfulness of sin as against God if so be humbled for this also and in due time he will exalt thee to a better condition or save thee at last with a notwithstanding 3. God doth usually manifest himself and his love as a Father to them that hunger and thirst after and are greatly in love with his Son Jesus Christ in him God is well pleased and declared from Heaven That he was his beloved Son and he is pleased to do the like for them that love his Son God will that we honour the Son as we do the Father Joh. 5.23 Now him that honoureth me and consequently that honoureth my Son I will honour saith the Lord. What honour will God confer upon such viz. they shall be called not only be but be called manifested and declared to be the Children of God and behold what manner of love this is 1 Joh. 3.1 When the Spouse was sick of love she was much made of and to Mary who loved much there was much forgiven and special manifestations of love made unto her Our Saviour tells his Disciples that the Father loved them for this very reason because they loved him and that shortly they should have clear and plain manifestations of the Father Joh. 16.25 27. according to what he promiseth to all that love him Joh. 14.21 23. 4. God hath promised to be known as a Father to them that do separate from and are not unequally yoked with unbelievers and that do not touch the unclean thing 2 Cor. 6.14 17 18. which is more as to manifestation love and joy than to be known to us as our God